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Partant de l’étude d’un pèlerinage local du centre de la France approprié depuis les années 1960 par les migrants « Portugais » de la région, ce travail de thèse interroge la construction, l’expression et la visibilité des sentiments d’appartenance des pèlerins. Les appartenances se construisent et s’expriment aussi bien à partir de catégories religieuses que de catégories ethniques le plus souvent imbriquées. Ce pèlerinage apparaît comme un moment patrimonial où les « Portugais » mettent en exergue l’attachement au Portugal en même temps qu’ils affirment leur ancrage local, voire une autochtonie aux côtés de ceux qui, pour différentes raisons, investissent plutôt l’identité chrétienne. Cette thèse explore la construction complexe des appartenances, les circonstances et les manières dont elles s’expriment ou au contraire se taisent, d’une part à partir de l’analyse du pèlerinage en montrant comment les participants se représentent cet événement annuel et mobilisent tour à tour des références à la tradition, au territoire, à la religion et à l’origine, et d’autre part en mettant en lumière le rôle de l’Église et notamment du diocèse dans la fabrique d’une altérité ancrée dans un contexte religieux particulièrement inclusif / Based on the study of a local pilgrimage in the midst of France, witch appropriation was done by the Portuguese migrants of the area round 1960, this thesis questions the elaboration, expression and visibility, concerning their feeling as members of a community. These representations are built and expressed through both religious and ethnic, most often imbricated categories. This pilgrimage appears as a patrimonial moment, enhancing their attachment to Portugal and at the same time their claim for local roots. Or even autochthony, alongside those who, for various reasons, rather invest Christian identity. This thesis explores the complex construction of belongings, circumstances and ways in which they are expressed or, on the contrary fall silent, one hand from the analysis of the pilgrimage showing how participants perceive this annual event and mobilize alternately tradition, territory, religion or origin references, and secondly by highlighting the Church’s role, and especially that of the diocese in the making of an otherness rooted in a particularly inclusive religious context

The aim of this thesis is to find possibilities of pilgrimage tourism in the tourist region of South Bohemia. Due to analyzes reveal problems and definition in the area of pilgrimage tourism. Subsequently the work outlines solutions of the problems. The part of the work states database of the most important pilgrimage sites in the tourist region of South Bohemia. Found problems solved proposals and measures. Outcome of this work is two developing projects of pilgrimage tourism in the study area.

Paru pour la première fois en 1604, Le Pelerin de Lorete du jésuite Louis Richeome a connu un succès important avec deux éditions supplémentaires, de nombreuses rééditions jusqu’en 1628 et des traductions. Après cette première moitié du XVIIe siècle, l’œuvre comme son auteur tombèrent dans l’oubli et ne connurent pas de nouvelle publication. Ce n’est qu’à partir de la fin XIXe siècle que les critiques, notamment Henri Brémond commencèrent à s’intéresser à Richeome et à son travail, mais sans pour autant y consacrer un ouvrage ou une édition critique. Cette thèse se propose donc de redécouvrir un ouvrage religieux à part, oscillant entre le catéchisme, les méditations, le récit de pèlerinage et le roman d’aventures. Pour ce travail, nous avons choisi l’édition bordelaise de Simon Millanges de 1604 qui comporte quatorze illustrations. L’édition et l’analyse de ce texte et de ses images nous permettent de mieux comprendre les influences et les enjeux d’un ouvrage qui s’inscrit résolument dans le contexte religieux et politique du début du XVIIe siècle. / In 1604, the Jesuit Louis Richeome (1544-1625) published for the first time Le Pelerin de Lorete. The book was reedited several times and was translated in three languages until 1628. Le Pelerin de Lorete was considered a best-seller for its time in France. Despite this initial success, the book remained unstudied until the late 19th century. Among the first literary critics to study Le Pelerin de Lorete was Henri Brémond (1865-1933). However, to date there is no critical edition of the book. Thus, this study proposes a new reading of Le Pelerin de Lorete as a religious book that oscillates between a catechism and a guide to spiritual meditation and between a pilgrimage account and an adventure novel. Moreover, by providing for the first time a visual and textual analysis of the book, we uncover the historical and religious context that made possible this unique piece.

The dissertation represents some traditional elements of people catholic devoutness in their history and in present resemblance as well and with helping of symbols and knowledge of children psychology and children spiritual life it tries to show its utilization nowadays.

En este trabajo exploro la relación intrínseca que existe para los pobladores del distrito de Pomacanchi, Cusco, entre el caminar al santuario del Señor de Qoyllurit’i y la música que los acompaña. Mi atención se centra en la relación con la melodía chakiri wayri y, en menor medida, con la del alawaru. En esta relación intrínseca entre música y camino se revela, por un lado, la primacía que para los pobladores andinos tiene la unidad de lo visual y lo auditivo en los procesos cognitivos. Por otro, al explorar esta relación en el contexto de la caminata, una tercera dimensión sensorial clave en dichos procesos cognitivos también aparece claramente. Se trata del sentido de la cinestesia o sensación del movimiento. En otras palabras, la unidad de lo visual, lo sonoro y el movimiento es lo que hace de la participación en la fiesta en honor al Señor de Qoyllurit’i una experiencia única e imborrable. La obvia primacía de la unidad de los tres sentidos en la experiencia de peregrinación de los pomacanchinos al Señor de Qoyllurit’i no es única o exclusiva de este contexto festivo o de este pueblo. Simplemente esta experiencia nos permite analizar más de cerca un fenómeno que creo extendido en los Andes. / Here I explore the intrinsic relationship that for the people of the district of Pomacanchi (Cusco) exists between walking to the sanctuary of the Lord of Qoyllurit’i and the music that accompanies them. My attention focuses on the relationship with the  chakiri wayri melody and to a lesser extent with that called alawaru. In this intrinsic relationship between music and the walk, on the one hand, the primacy of the unity of the visual and the auditory in the Andean cognitive processes reveals itself. On the other hand, in exploring this relationship in the context of the walk a third sensorial dimension key to such cognitive processes appears clearly. It is the sense of kinesthesia or sensation of movement. In other words. The unity of the visual, the auditory and the kinesthetic is what makes the participation in the fiesta of the Lord of Qoyllurit’i a unique and unforgettable experience. The obvious primacy of the unity of these three senses in the experience of pilgrimage of the people of Pomacanchi to the sanctuary of the Lord of Qoyllurit’i is not unique or exclusive of this festive context or of Pomacanchi. Simply, this experience allows us to analyze more closely a phenomenon that I believe to be spread in the Andes.

Centers of Pilgrimage as Mechanisms of Political Integration in Complex Societies in Titicaca´s AltiplanoPilgrimages to sacred places were a common practice in many prehispanic Andean societies. For example, the islands of the Sun and the Moon, located in southern Lake Titicaca, formed one of the most important pilgrimage routes imposed by the Inca state as part of its politics of state domain. Similarly, the mortuary centers of Cutimbo and Sillustani, belonging respectively to the Lupaqa and Colla chiefdoms, received annual pilgrimages as part of cult ceremonies dedicated to the ancestors.Using ethnohistorical documentation and archaeological information with regard to such pilgrimage centers, we discuss the hypothesis that the pilgrimages served as ideological mechanisms of social and political control on the part of complex societies. / Las peregrinaciones a lugares sagrados fueron una práctica común en diversas sociedades andinas prehispánicas. Las islas del Sol y de la Luna, en el lado sur del lago Titicaca, se interpolan en una de las más importantes rutas de peregrinación que impusieron los incas como parte de su política de dominio estatal. De igual modo, los centros funerarios de Cutimbo y Sillustani, pertenecientes a los señoríos Lupaqa y Colla respectivamente, convocaron peregrinaciones anuales en el marco de ceremonias de culto a los antepasados.Utilizando documentación etnohistórica e información arqueológica, referentes a tales centros de peregrinaje, se discute la hipótesis sobre el uso de las peregrinaciones como mecanismos ideológicos de control social y político por parte de sociedades complejas.

Este artículo trata de los peregrinos de la ciudad de Cusco que participan en el juego de miniaturas en el santuario de Qoyllurit’i. Partiendo de una descripción del contexto socioeconómico urbano y de la ontología andina, este trabajo se propone explorar cómo podemos entender el juego, el significado de las miniaturas, y la importancia del peregrinaje en el contexto urbano contemporáneo. Una fuerte motivación para ir a Qoyllurit’i consiste en dar poder a los deseos en la vida y asegurar prosperidad económica para el futuro a través de relaciones recíprocas con lugares y objetos. En estas relaciones, valores como el respeto y la fe son importantes. Utilizando los conceptos analíticos de virtualidad y mímesis, analizo el juego como una forma de comunicación fundamentada en una ontología en la cual no se distingue entre naturaleza-cultura, materia-espíritu, significante-significado. Además, se muestra que las prácticas religiosas indígenas son procesos culturales y materiales que son recreados constantemente en relaciones continuas y recíprocas entre lo rural y lo urbano. El artículo se basa en dos años y dos meses de trabajo de campo etnográfico (2001-2002, 200-2007, 2008) en un pueblo joven de la ciudad de Cusco y en tres peregrinajes a Qoyllurit’i (2002, 2007, 2008). / This article is about the pilgrims from Cusco city who participate in the miniature game in the sanctuary of Qoyllurit’i. Starting with a description of the urban socioeconomic context and the Andean ontology, this text intends to explore how we may understand the game, the meaning of the miniatures, and the importance of the pilgrimage in the contemporary urban context. A strong motivation for going to Qoyllurit’i is to empower the desires of life and ensure economic prosperity for the future through reciprocal relations with places and objects. In these relations, values like respect and faith are important. Using the analytical concepts «virtuality» and «mimesis», the article analyzes the game as a form of communication based in an ontology in which there are no distinctions between nature-culture, signifier-signified, and matter-spirit. Furthermore, it shows that indigenous religious practices are cultural and material processes which are constantly recreated in continuous and reciprocal relations between the rural and the urban. The article is based on two years and two months of ethnographic fieldwork (2001-2002, 200-2007, 2008) in a neighborhood in Cusco city and in three pilgrimages to Qoyllurit’i (2002, 2007, 2008).

Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2018-05-07T13:39:49Z No. of bitstreams: 2 Dissertação - Thiago Damasceno Pinto Milhomem - 2018.pdf: 14290151 bytes, checksum: 86ef286d465a454e620f90c2592bfcb4 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2018-05-07T14:00:10Z (GMT) No. of bitstreams: 2 Dissertação - Thiago Damasceno Pinto Milhomem - 2018.pdf: 14290151 bytes, checksum: 86ef286d465a454e620f90c2592bfcb4 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-05-07T14:00:10Z (GMT). No. of bitstreams: 2 Dissertação - Thiago Damasceno Pinto Milhomem - 2018.pdf: 14290151 bytes, checksum: 86ef286d465a454e620f90c2592bfcb4 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-02-27 / Pilgrimage to the holy city of Mecca (ḥajj) has been one of the pillars of Islam since the seventh century, the time of the advent of the religion in the Arabian Peninsula, as an ordering in the Holy Qur'an and in the sayings and deeds of Prophet Muḥammad. Being this pilgrimage mandatory for all faithful adults in good enough physical and material conditions, different personalities of the Islamic world have realized the sacred journey in different times. Many have left their written testimonies, as a legacy of their observations and impressions on societies and historical events of Islamic and non-Islamic domains, thus influencing the emergence of a specific literary genre of Arab-Islamic culture, the travel journal (rihla). One of the pioneers of this genre was Ibn Jubayr (1145-1217), a Muslim from the city of Valencia, writer of a journal of his travels to the region that today corresponds to the Middle East, between 1183 and 1185, a period between the Second and the Third Crusade. We use Ibn Jubayr's travel journal edited as “Through the East (Rihla)”, a version published by Alianza Literaria in 2007, and which consists of a translation from Arabic into Spanish by Felipe Maíllo Salgado. From this testimony, centered on the religious journey of the writer-traveler to Mecca, we analyze the possibilities and social conditions of ḥajj at the end of the twelfth century, in the context of the Crusades, a long-lasting historical phenomenon permeated by important religious, political, economic, military and cultural aspects / A peregrinação à cidade santa de Meca (ḥajj) é um dos pilares do Islã desde o século VII, época do advento da religião na Península Arábica, configurando como uma ordenação no Alcorão Sagrado e nos ditos e feitos do Profeta Muḥammad. Sendo essa peregrinação obrigatória para todo fiel adulto e são e em condições físicas e materiais para tal, diferentes personalidades do mundo islâmico realizaram a jornada sagrada em diversas épocas. Muitos deixaram seus testemunhos por escrito, legando à posteridade suas observações e impressões sobre sociedades e eventos históricos de domínios islâmicos e não islâmicos, influenciando assim no surgimento de um gênero literário específico da cultura árabe-islâmica, o relato de viagem (rihla). Um dos pioneiros do gênero foi Ibn Jubayr (1145-1217), muçulmano natural da cidade de Valência, escritor de um relato referente às suas viagens à região que hoje corresponde ao Oriente Médio, entre 1183 e 1185, período situado entre a Segunda e a Terceira Cruzada. Utilizamos o relato de viagens de Ibn Jubayr editado como A través del Oriente (Rihla), versão publicada pela editora Alianza Literaria em 2007 e que consiste em uma tradução do árabe para o espanhol feita por Felipe Maíllo Salgado. A partir desse testemunho, centrado no périplo religioso do viajante-escritor a Meca, analisaremos as possibilidades e condições sociais de realização do ḥajj em fins do século XII, contexto de Cruzadas, fenômeno histórico de longa duração permeado por importantes aspectos religiosos, políticos, econômicos, militares e culturais.

Sur le restreint territoire de la Vallée d’Aoste, en Italie, deux modalités distinctes de pèlerinage trouvent place. Une modalité est représentée par les pèlerinages locaux, fréquentés par une communauté de dévots qui se connaissent depuis toujours, l’autre par les pèlerinages internationaux, composés de fidèles qui souvent se rencontrent pour la première fois alors qu’ils montent sur le bus qui les conduira vers le lieu saint. Parmi ces pèlerinages internationaux, un des plus fréquentés dans ces dernières années est celui qui amène les pèlerins à la rencontre de la Vierge de Medjugorje, en Bosnie-Herzégovine. Quelles sont les différences qu’on peut retrouver à l’intérieur de ces deux modalités distinctes de voyage saint ? Les participants aux pèlerinages locaux sont les mêmes qui décident d’aller à la rencontre d’une Vierge “étrangère” et non pas encore reconnue par l’Église ? Et qu’est -e que cette dévotion peut offrir de plus par rapport aux nombreux lieux de culte présents sur la région ? A travers l’instrument de l’analyse ethnographique, Nora Demarchi cherche à répondre à ces questions, en illustrant comment l’analyse du phénomène du pèlerinage religieux peut nous dire de plus sur la société plus en général. / In the narrow area of Valle d'Aosta, in Italy, two different approaches to pilgrimage can be found: one is represented by local pilgrimages, attended by a community of devout constantly in touch with each other, the other one being international pilgrimages, composed by followers who meet for the first time when they board the bus that will take them towards the holy place. Among the latter, one of the most frequented lately is the one that brings the pilgrims towards the Virgin of Medjugorje, in Bosnia-Herzegovina. What are the differences we can find between these two different peregrinations ? Are the members of local pilgrimages the same who decide to meet a “foreign” Virgin Mary, which has not even been yet acknowledged by the Church ? Can this second devotion offer something more than the numerous places of worship located in the region ? Through the instruments of ethnographical analysis, Nora Demarchi tries to answer those questions, illustrating how the study of the religious pilgrimage phenomena can say something more about society in a broader sense.